Hereunto we may adjoin that observation of Suarez the Jesuit:
"They who think that the souls of men are not judged at their death, nor do receive reward or punishment, but are reserved in hidden receptacles unto the general judgment, do consequently say, that as men do not receive their last reward or punishment, so neither are they also purged, until the general resurrection and judgment do come, from whence they might say with reasonable good consequence, that men are to be purged with the fire of conflagration."
And with as good consequence also may we add, that prayers were not to be made for the delivery of the souls of the dead from any purgatory pains, supposed to be suffered by them betwixt the time of their death, and their resurrection, which be the only prayers that are now in question.
"In the resurrection, when our works, like unto clusters of grapes, shall be cast into the probatory fire, as it were into the wine-press, every man's husbandry shall be made manifest,"
saith Gregorius Cerameus, sometime Archbishop of Tauromenium in Sicilia. And
"No man as yet is entered either into the torments of hell, or into the kingdom of heaven, until the time of the resurrection of the body."
saith Anastasius Sinaita. Upon whom Gretser bestoweth this marginal annotation; that this is the
"error of certain of the ancient and latter Grecians."
And we find it to be held indeed both by some of the ancient, (as namely in Caius, who lived at Rome when Zephyrinus was Bishop there, and is accounted to be the author of the treatise falsely fathered upon Josephus, περὶ τῆς τοῦ παντὸς αἰτίας a large fragment whereof hath been lately published by Hœschelius, in his notes upon Photius's Bibliotheca,) and by the latter Grecians, in whose name Marcus Eugenicus, Archbishop of Ephesus, doth make this protestation against such of his countrymen, as yielded to the definition of the Florentine Council:
